Mesoamerican Culture, History, and Religion

Posts tagged “divinity

Eduard Seler’s Commentary On Codex Vaticanus 3773 (Vaticanus B)

I just had an incredible stroke of luck.  I just discovered an English translation of Dr. Eduard Seler’s commentary on the Codex Vaticanus 3773, a.k.a. Codex Vaticanus B.  Well, half of it anyway.  The complete English text of the second volume of Seler’s commentary is available to read and download as a PDF via GoogleBooks.   This volume is devoted to the reverse side of the codex.  Volume 1 is about the obverse side.  I dredged Google and determined that they’ve scanned Volume 1 but don’t yet have it available to read.  I hope they’re planning on making it fully available soon, and not doing something sleazy like keeping it locked down.  Might be a good idea to petition them for this one if you’re feeling frisky.  I’ll be watching for it to go up at any rate.

Speculation about Google’s intentions aside, I’m pleased to be able to point you to an excellent commentary by one of the premier luminaries of Mesoamerican religious studies.  A quick link to the book is below, and I’ve updated my Codices page with this link as well.  Incidentally, this volume includes a complete black and white scan of the codex as Appendix A, with Seler’s notes.  Visually not as nice as viewing the high-resolution color scans on FAMSI, but quite useful.

Click HERE to read Vol. 2 of Dr. Eduard Seler’s Commentary on Codex Vaticanus 3773

UPDATE 9/21/09:  Google’s posted Vol. 1 now!  Click HERE to get it too!

Eagle, Serpent, & Rabbit, Plate 27 of Codex Vaticanus B
Eagle, Serpent, & Rabbit, Plate 27 of Codex Vaticanus B

Tigre Rope Fighting In Zitlala

Following up on last week’s post discussing the survival of Precolumbian gladiatorial combat in honor of Tlaloc in Mexico, I’ve got a video today that actually shows part of a Tigre whip match at Zitlala.  Now that this activity has come to my attention, it’s something I’ll be watching for videos of in addition to Danza Azteca.  It’s interesting getting to actually see the story behind the jaguar mask and contemplate the deeper meaning behind the fighting.

Courtesy link to ArchaeologyTV’s page on YouTube for this Tigre combat video.

In case you’re wondering, the special rope club used by Tigre fighters in Zitlala are called cuertas.  The modern cuerta itself is actually a “friendlier” version of heavier rawhide and stone clubs used previously, which in turn were descended from stone and shell clubs used when the battles may well have been lethal.  For obvious reasons, the present-day trend has been away from fatal contests, though the underlying meaning of giving of oneself to Tlaloc for a plentiful harvest endures today among those who remember.


Tlaloc In Zitlala

Came across an interesting photograph recently that’s quite interesting, as it shows an aspect of a Pre-Columbian ceremony still surviving today in Zitlala, Mexico.

Tigre Fighter With Whip & Jaguar Mask. Copyright 2008 by the Associate Press/Eduardo Verdugo.  Used without permission.

Tigre Fighter With Whip & Jaguar Mask. Copyright 2008 by the Associated Press/Eduardo Verdugo. Used without permission.

Link to original photograph source.

Original Caption:

“A man dressed as a tiger carries a small whip made from rope in Zitlala, Guerrero state, Mexico, Monday, May 5, 2008. Every year, inhabitants of this town participate in a violent ceremony to ask for a good harvest and plenty of rain, at the end of the ceremony men battle each other with their whips while wearing tiger masks and costumess. (AP Photo/Eduardo Verdugo)” [Cehualli’s note — “tiger” is a common mistranslation of “tigre,” when the context makes it apparent a jaguar or other large cat is meant.]

Now…there’s a lot more going on here that the photographer doesn’t get into in his note.  Specifically, that this is a modern survival of traditional indigenous religious practices.

Why do I think this?  Let me explain.

There’s a certain ancient god of rain in Mesoamerica who has traditionally been associated with jaguars… and that’s Tlaloc.  In the codices, if you look carefully you can see that He’s always depicted with long, fearsome jaguar fangs.  The growl of the jaguar resembles the rolling of distant thunder, and the dangerous power of such an apex predator fits the moody, explosive-tempered Storm Lord quite nicely.  The jaguar as a symbol of Tlaloc is a very ancient tradition that appears across the whole of Central America, whether the god is being called Tlaloc, Cucijo, Dzahui, or Chaac.

The whip-club is another hint.  Flogging has been done as part of rain ceremonies for Tlaloc for centuries (I wouldn’t be surprised if it’s symbolic of lightning).  Additionally, though the photographer didn’t mention this, one knows what happens when people strike each other hard with whips like the one the man in the photo is shown carrying — you bleed.  A lot.

In Prehispanic Mexico, one of the important rituals for Xipe Totec, the Flayed Lord, god of spring and new growth, is called “striping.”  Striping involved shooting the sacrificial victim with arrows for the purpose of causing his blood to drip and splash on the dry earth below, symbolizing rain that would bring a good harvest.  Similar rituals specifically devoted to Tlaloc were also done, and I wouldn’t be surprised if the gladiatorial combat done for Xipe Totec had the same basic idea in mind, sprinkling blood over the ground done to call the rain.

The next part is due to my good friend Shock and her impressive knack for research.  While we were discussing this photo, Shock directed me to an excellent article about this phenomenon known as “Tigre Boxing” that still exists all throughout Mexico today.  It even discusses this specific form of battling with whips in Zitlala that this photograph is of.  I highly recommend checking it out, as it’s loaded with more information about the surviving practice of gladiatorial combat for rain, complete with many excellent photos of the jaguar masks, sculptures, and even videos of the combat!

Click HERE to go to the Tigre Boxing article.


Operation Circle Care

In the spirit of yesterday’s post on charity, I’m highlighting a Pagan charity that addresses an issue dear to my heart.  Namely, it’s Circle Sanctuary’s Operation Circle Care, and they put together care packages for Pagan troops in the military.  This is a moving cause to me as many of my relatives have been in the military, the most recent of which is my younger brother.  (In case you’re wondering, he finished 2 tours of duty in Iraq with honor, and has since joined a private security contracting firm and is back in Baghdad under their banner.  He’s doing all right, is healthy and in one piece.)  Plus, we all know Huitzilopochtli has a special place in His heart for soldiers.

I strongly encourage you to stop by Circle Sanctuary’s Operation Circle Care page and check it out.  They welcome a wide varierty of forms of support for the troops, from money and goods to prayers and rituals.

Click to visit Circle Sanctuary’s Operation Circle Care page.


Charity

“Respect the unfortunate old men, the unfortunate women, the miserable, the poor; take pity upon them. Give one somewhere perchance a poor, worn, breech clout, a miserable netted maguey cape; tie, wrap them about him; give him something to drink. For he is the representative of the master, our lord. For this thou shalt be given life on earth…”

The Florentine Codex, Book 9, Chapter 12, p.56-57

(Dibble & Anderson translation, copyright University of Utah, used without permission)

The above lines are from a speech given by the elder merchants to a younger one during the festival month of Panquetzaliztli.  I’ve chosen to share this segment of one of the huehuetlatolli, or moral speeches as part of a discussion on Aztec virtues and ethics.  This article will focus on the virtue of charity, with an analysis of the speech above used to sound out what the Mexica thought about this moral precept.

I’ve decided to bring up charity at this time for several reasons.  The first and most obvious —  information on traditional ethics and its intersection with religion is of eminently practical use.  Second I live in the USA, so the majority of the population here is getting ready to celebrate Christmas, and the issue of charitable giving is at the forefront.  The final reason ties into the second — with religion in the air at the moment, I’ve been seeing a lot of bigotry and outright slander of non-Christian ethics lately. I’m sick of it, and decided it’s time for me to respond to that foolishness by setting the record straight.  So, let’s begin!

Context

The context of the lines I quoted from the Florentine Codex is in the veintana of Panquetzaliztli.  A young merchant has thrown a banquet for his elders, complete with gifts of food, tobacco, and clothing.  At one point he explains to his guests why he’s done this — he’s received the wealth of “the master, the lord,” as the fruits of his labor.  He acknowledges this wealth is actually a blessing of the gods, specifically Huitzilopochtli.  (Page 55 makes it clear that “the master, the lord” here is Huitzilopochtli, and not Tezcatlipoca, despite the similarity of the title to some commonly used for the Smoking Mirror.)  Because he realizes this wealth is a blessing, he wishes to seek the presence of Huitzilopochtli.

Seeking The Face Of God: Charity As A Duty

The young merchant shows the reader that one way to find this Teotl’s presence is through the wisdom of his elders.  He pleads with them to “reveal the secrets of the master, our lord, the portent, Huitzilopochtli” (Sahagun, 55).  His elders proceed to unveil these secrets — they are actually various ethical precepts, in addition to the ritual banquets specifically prepared by the merchants to honor the god and share their prosperity.  Particularly emphasized among these precepts is charity.

The language in this speech is especially interesting, given how closely it parallels one of the most beautiful parables in the Gospel of Matthew, Matthew 25:34-46.  These are the verses where Jesus tells his disciples “For I was hungry and you gave me something to eat, I was thirsty and you gave me something to drink, I was a stranger and you invited me in, I needed clothes and you clothed me, I was sick and you looked after me, I was in prison and you came to visit me.”

In these huehuetlatolli lines, we see a striking parallel, right down to the injunction to give the needy food, clothing, and drink, and the revelation that the poor are actually humble representatives of the god.  In both, the reward of loving charity is life.  Finally, Matthew indicates that the reason for this duty is because the good things being given were first granted to the donor as divine blessings.  A blessing carries with it a responsibility.

I find a similar responsibility in the words of the young merchant and his elders in the Florentine Codex.  On page 55, the youth acknowledges his wealth is really that of Huitzilopochtli, and the god is described as “showing” the riches to him.  This is a common way of describing prosperity — it’s not truly self-earned by the person, but is actually on loan from the gods, a blessing.  The young merchant expresses a desire to use it well, to return a portion of it as offerings, and the elders indicate that the right course of action is to share it with the poor as well.  It doesn’t take much effort to realize that the same kind of responsibility attaches to the gifts Huitzilopochtli gives as well as those Jesus speaks of in the book of Matthew.  In a nutshell, the god says to the wise man, “I give so that you shall give.”  It’s only the foolish man who disobeys.

Jesus’ parable continues to indicate that those who shirk their duty of charity insult the deity and will be punished.  The Aztecs held similar views.  If because the merchant gives generously he will be “given life on earth,” there’s clearly an unspoken corollary of if he doesn’t, he’ll lose his life.  Though left unsaid here, in Book 6 of the Florentine Codex, it’s made explicit.  In some of the speeches there, the elders and priests admonish a newly-elected ruler to humility, not to be proud of the wealth and status he’s received.  This wealth and status really belongs to Tezcatlipoca, and if he offends the god, Tezcatlipoca will surely take it back and destroy him for his arrogance.  Huitzilopochtli seems to have a similar sense of propriety.

Christian Influence?

Due to the similarities between this passage and the one in Matthew, some might think that it’s a piece of Christian doctrine absorbed by the Aztecs after the Conquest from the Spanish friars.  “Surely these heathens couldn’t have such good morals and a concern for the poor!” people like that might think to themselves, convinced in their ignorance that only Christianity is a source of loving ethics.  To them, I say you’re dead wrong, and should repent of your arrogance.

Though I’m not a professional anthropologist, I doubt this passage is an example of Post-Conquest syncretism for two main reasons.  One, Sahagun is generally one of the more reliable Post-Conquest sources, and Book 9 in particular contains detailed ritual information that would’ve been prime candidates for being censored, yet he didn’t.  Not censoring such explicitly pagan religious practices makes it harder for me to believe that this one has been tampered with.

Two, the passage identifies Huitzilopochtli as the key player involved in these moral precepts.  Why is that so significant to me?  It’s because Huitzilopochtli has to be one of the most intensely villified and suppressed of the Teteo after the Conquest.  Elizabeth Hill Boone in her monograph, Incarnations of the Aztec Supernatural: The Image of Huitzilopochtli in Mexico and Europe , discusses the unrelentingly negative portrayal of Him by the Spaniards and how they worked damn hard to try to erase Him from the memory of His people.  Not too surprising, for if you want to subdue a proud, martial people, you’re going to want to eliminate their tutelary god, the high god that exhorts them to feats of heroic strength and military prowess.

Thus, Sahagun had every incentive to scrub this passage for its positive portrayal of this maligned deity, and I can’t imagine he could’ve missed the similarity to Matthew 25, something at least some of his bosses would surely have found to be blasphemous.  (I.e., the old “the Devil counterfeiting Christianity to deceive” argument that dates back to Justin Martyr, if I recall correctly.)  Yet… he didn’t do this, strengthening my thought that this is a genuine Precolumbian practice.

Those are just a couple of reasons why I trust the passage is genuine, without taking a lengthy detour into textual criticism that’s better left to the experts to write.

Practical Implications

So, we’ve established that traditional Aztec morality holds up charity as a noble practice, and has a religious basis underlying this ethical precept.  This has implications that are immediate and plain.  Playing Captain Obvious, we’re clearly to be generous to those in need, not to be greedy with the gifts we’ve been given by the gods, but to share them with others.  I’d been somewhat working under the concept before that the gods weren’t necessarily moral lawgivers, but, having read this very blunt chapter linking Huitzilopochtli with charity trashes that idea pretty thoroughly.  I’ll admit it, I stand corrected on this one.  Whoever you guys were who were recorded by Sahagun, 450 years later this American thanks you for the clarification, your counsel is still educating people.  I’ll have to chew some things over in my mind some more.



Shield Flowers

I was reading through the ninth volume of the Florentine Codex recently, and came across an interesting tidbit giving more information on some of the flowers offered to Huitzilopochtli.  Even better, Sahagun points out these flowers were offered during Panquetzaliztli!

What flowers am I talking about?  Well, it’s a particular kind of flower called a chimalxochitl, or “shield flower.”  It’s a very large flower that was carried both by celebrants and by bathed slaves who were to be sacrificed to Huitzilopochtli.  As one might guess by the name, it represented a warrior’s shield.  This is particularly fitting, as the bathed slaves who were offered to Huitzilopochtli during Panquetzaliztli were the vaguard merchants’ equivalent of captured warriors.  Instead of capturing them phyiscally on the battlefield, the vaguard merchants, who fulfilled military purposes as well as commercial, captured them with their wealth, which was likened to the spoils of war.  I’ve discovered that these merchants were almost a paramilitary order during the Aztec Empire, something quite fascinating which I will get around to writing about one of these days.

Anyway, back to the flowers.  These shield flowers were carried by worshippers, they were carried by sacrificial victims.  They were strung into garlands which would decorate the temples of Huitzilopochtli, they were placed on the altar, and ornamented the idol sometimes.  They were everywhere during this Teotl’s festivals.

But what were they exactly?  Well, I’ll give you a couple of hints.  They’re huge, bright yellow, and their English and scientific names even reference a certain celestial body associated with Huitzilopochtli…

Give up?

They’re sunflowers!

Yes, sunflowers.  Helianthus annuus to be specific.  At least, the sunflower is the species that’s the top choice for the chimalxochitl among scholars.  Dibble and Anderson identify the flower in footnote 7 on page 34 of their English translation of Book 9: The Merchants, of the Florentine Codex. It pays to read footnotes!

You might be wondering why Huitzilopochtli’s so fond of flowers.  Well, quite a few reasons.  Flowers in general were symbolic of blood and warriors who died in battle.  In Aztec poetry, one frequently encounters descriptions of rains of flowers on the battlefield, indicating the warriors in their bright regalia dashing about like blossoms swaying in the wind, eventually falling like cut plants and watering the earth with their blood.  The dead soldiers would then live forever in Huitzilopochtli’s paradise, the House of the Sun, where they would enjoy the scent and color of beautiful flowers.  Eventually they would be reborn as birds and butterflies, living leisurely lives flitting from flower to flower.

“Flower and song” was a phrase meaning sung poetry, a common pastime of warriors both alive and dead.  The “flowery death” was death on the sacrificial stone, and the “Flower Wars” were ritual battles to capture men for sacrifice.  Finally, the first flowers of the year were reserved for Huitzilopochtli’s mother, Coatlicue, and none might pick or smell them until She had been given some.

Anyway, I thought I would share my discovery and Panquetzaliztli-oriented thoughts on it, in the spirit of the season.

Sunflower

Sunflower

Photo taken by Wajid Uddaim and generously put into the public domain. Thanks Wajid!


Happy Panquetzaliztli!

Well, my numerous, intractable, and incredibly frustrating network/Internet connectivity problems resolve just in time for Panquetzaliztli! A lovely coincidence.

Why am I so excited? Panquetzaliztli is Huitzilopochtli’s main festival month, that’s why! I’ve been particularly waiting for this veintana to roll around, as it’s the perfect opportunity for me ramble on about this very special Teotl. I’ve been hoarding research relating to Him just for this month, and will be doing my damndest to pour it out as much as I can, come hell, high water, third-rate cable companies, or exceptionally crappy workweeks. Books have been accumulating tabs like feathers just for this special event…

So… get ready!

To whet your appetite and kick things off on the right (or left?) foot, I would like to draw your attention to the material I have already accumulated on this blog that relates to Huitzilopochtli.

My static page introducing the reader to the god.

A quick intro, a bit about His nature, and a codex image.

Mexicolore’s downloadable feature on Huitzilopochtli.

Includes many artifact photos, pictures from codices, etc. Also includes other interesting tidbits on the god, such as His birthday (1 Flint Knife), his festivals, his sacred animals (the hummingbird and the eagle), and much more. They place Panquetzaliztli a bit later in the year than most calendar correlations I’ve seen, but that’s a minor quirk.

Incarnations of the Aztec Supernatural: The Image of Huitzilopochtli in Mexico and Europe

Elizabeth Hill Boone’s excellent monograph on Huitzilopochtli. The only full-length English study of this particular god available at this time. Full text available to read via Google Books.

The Battle of Coatepec: Huitzilopochtli Defeats the Moon and Stars (As told by Cehualli)

This is my retelling of the important myth about Huitzilopochtli’s birth and how He protected His mother, Coatlicue, from Coyolxauhqui and the Centzon Huitznahua at Coatepec.

Hymns To Huitzilopochtli

Grace Lobanov’s English translation from her Pre-Columbian Literatures of Mexico. The book is still under copyright and so you can’t read the whole thing, but fortunately this particular hymn in its entirety can be reached via Google’s Limited Preview.  This link will take you to the “About This Book” page.  Look for the “Search This Book” box, type in “Huitzilopochtli hymn,” and click on the link to page 65 that it will turn up.  That’s the song for the Portentous One.

Huitzilopochtli Standing Before A Teocalli

Huitzilopochtli Standing Before A Teocalli